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Liturgy of St John Chrysostom, Op 41

Introduction

Tchaikovsky was not a regular churchgoer but he was profoundly attached to the rituals and music of the Orthodox Church. He wrote to his patroness Nadezhda von Meck: ‘As you can see, I am still bound to the Church by strong ties, but on the other hand I have long ceased to believe in the dogma.’ He added further that he attended the Liturgy and Vigil frequently: ‘Anyone trying to comprehend the meaning of each ceremony will be stirred to the very depths of his being […] There is nothing like entering an ancient church on a Saturday, standing in the semi-darkness with the scent of incense wafting through the air, lost in deep contemplation searching for an answer to those perennial questions, wherefore, when, whither and why?’

The setting of the Liturgy of St John Chrysostom which Tchaikovsky began in 1878 was, then, a product of this deep emotional link which he had with Orthodox worship, and though the work even today is still often considered as being too ‘Western’, in spirit it is truly Russian. Tchaikovsky set all the principal sections of the Liturgy, a total of fifteen numbers of which ten are recorded here (the various litanies which punctuate the Orthodox Liturgy with their dialogue between priest and choir are omitted). In spite of the highly dramatic treatment to be found in some sections (the beautiful Cherubic Hymn and Tebe poem, both among the most solemn moments of the celebration, are good examples) and the typically Russian doubling of octaves and fifths, the choral writing is in general characterized by simplicity and transparency, as is demanded by the primacy of the text in Orthodox worship. In such numbers as the Creed and the Lord’s Prayer, Tchaikovsky makes use of a rapid choral recitative which is typical of the Russian tradition (its twentieth-century descendant may be heard in the Slavonic setting of the Creed by Stravinsky and, at one further remove, in the Latin setting of the same text in his Mass). Indeed, the composer was acutely aware of the necessity to imbue any attempt at composing for the Church with the correct liturgical ambience (and would become even more aware of this in his setting of the Vigil of 1881/2), and therefore places great reliance on the richness of the choral sound itself, without resorting to any extended contrapuntal elaboration or harmonic abstruseness. There are moments of imitative writing (in Tebe poem, for example) and antiphonal effects (Dostoyno est), but they are exceptional, and not the basic compositional elements of the work.

The publication of Tchaikosvky’s Liturgy in 1879 caused a famous incident which would have wide-ranging consequences for the future of Russian sacred music. It was issued by Pyotr Jurgenson, the Moscow publisher who often collaborated with the Imperial Chapel, but on this occasion he had not requested the Chapel’s authorization, indispensable since the time of Bortnyansky (who had been director of the choir from 1796 until his death in 1825). No score could be published or sung without its imprimatur. The current director, Bakhmetev, responded immediately to the publication by confiscating copies and instigating a lawsuit against the publisher. The case took more than two years but was concluded in the composer’s favour and, meanwhile, the Liturgy was first performed at the university church in Kiev in June 1879. A second performance took place in a concert version in Moscow in December 1880 and was enthusiastically received.

Recordings

Tchaikovsky’s Liturgy of St John Chrysostom is steeped in the Orthodox tradition and the resulting ambience is rich in the manner familiar to Western listeners from works such as Rachmaninov’s Vespers.» More

In 1997, the Holst Singers and Stephen Layton produced a disc that immediately became a cult classic and a best-seller. ‘Ikon’, a selection of great Russian choral music from the 19th century, dazzled with its grand, opulent beauty. Now the same f ...» More

Amen. Glory be to the Father, and to the Son,
and to the Holy Spirit,
now and ever and to the ages of ages. Amen.
Only-begotten Son and immortal word of God,
who for our salvation
willed to be incarnate of the holy Mother of God
and ever-Virgin Mary,
who without change was made man and was crucified,
who is one of the Holy Trinity, glorified with
the Father and the Holy Spirit: O Christ our God,
trampling down death by death, save us.

Come, let us worship
and fall down before Christ, who rose from the dead.
O Son of God, save us
who sing to you: Alleluia.
Lord, we pray that you may be merciful and deliver us. Amen.
Holy God, holy mighty,
holy immortal, have mercy on us.
Glory be to the Father, and to the Son,
and to the Holy Spirit,
now and ever and to the ages of ages. Amen.
Holy immortal, have mercy on us.
Holy God, holy mighty,
holy immortal, have mercy on us.

Let us who mystically represent the Cherubim,
and who sing the thrice-holy hymn
to the life-creating Trinity,
now lay aside
all cares of this life (Amen),
that we may receive the King of All,
who comes invisibly upborne by the angelic host.
Alleluia, alleluia, alleluia.

I believe in one God,
the Father almighty, maker of heaven and earth
and of all things visible and invisible.
And in one Lord Jesus Christ,
the Son of God, the only-begotten,
begotten of the Father before all ages.
Light of light, true God of true God,
begotten, not made; of one essence with the Father,
by whom all things were made.
Who for us men and for our salvation
came down from heaven,
and was incarnate of the Holy Spirit
and the Virgin Mary, and was made man.
And was crucified under Pontius Pilate,
and suffered and was buried:
and the third day he rose again according to the scriptures.
And ascended into heaven,
and sits at the right hand of the Father.
And he shall come again with glory
to judge the living and the dead,
whose kingdom shall have no end.
And in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father,
who with the Father and the Son together
is worshipped and glorified,
who spoke through the prophets.
And in one holy, catholic and apostolic Church.
I acknowledge one baptism for the remission of sins.
I look for the resurrection of the dead,
and the life of the world to come. Amen.

A mercy of peace, a sacrifice of praise.
And also with your spirit.
We lift them up to the Lord.
It is meet and right to worship
the Father, and the Son, and the Holy Spirit,
the Trinity, consubstantial and undivided.
Holy, holy, holy Lord of Sabaoth,
heaven and earth are full of your glory:
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
Amen.

It is truly meet to bless you, O Mother of God,
ever blessed and most pure,
and the Mother of our God.
More honourable than the cherubim,
and incomparably more glorious than the seraphim,
without defilement you gave birth to God the word:
true Mother of God, we magnify you.

Our Father in heaven,
hallowed be your name;
your kingdom come,
your will be done on earth as in heaven.
Give us today our daily bread,
and forgive us our sins
as we forgive those who sin against us.
And lead us not into temptation,
but deliver us from the evil one. Amen.

Blessed is he who comes in the name of the Lord.
God is Lord and has revealed himself to us.
We have seen the true light;
we have received the heavenly Spirit;
we have found the true faith,
worshipping the undivided Trinity
who has saved us. Amen.
Let our mouths be filled with your praise, O Lord,
so that we may sing of your glory:
for you have permitted us to share
in the holy, divine, immortal
and life-giving mysteries.
Keep us in your holiness, so that all the day long
we may meditate on your righteousness. Alleluia.
Blessed be the name of the Lord,
henceforth and for evermore. Amen.
Glory be to the Father, and to the Son,
and to the Holy Spirit,
now and ever and unto the ages of ages. Amen.
Lord, have mercy. Give the blessing.
Lord, preserve us unto many years.